प्राणवातान्वितो जीवगन्धो देहसरोरुहम् । प्रविहाय समुड्डीनẖ कम् अप्य् आकाशम् आगतः
Carrying the scent of life with the breath of prāṇa, he abandons the lotus of the body and rises up, arriving at some space.
मुहूर्तम् एकं सौषुप्तीम् अवस्थाम् अनुतिष्ठति । देहभारं परित्यज्य गाढां निद्राम् उपागतः
For a moment, he remains in the state of deep sleep, having cast off the burden of the body, entering into profound slumber.
क्षणात् प्रबोधम् आयातस् सतताभ्यस्तया स्वया । आपूर्यते वासनया सरित्खात इवाम्भसा
In an instant, he comes to awakening by his own habit of constant practice, and is filled with impressions, like a riverbed with water.
संस्मृत्य स्वधिया साधुस् स स्वभावनया तया । व्योम्नि व्योमवपुर् यस्मिंस् तिष्ठेत् पुर्यष्टकान्वितः
Remembering with his own mind, he stands by his own nature; in the sky, with a sky-like form, he remains, accompanied by the subtle body.
न तु दूरे न निकटे व्योम नेदं न चेतरत् । काम् अप्य् अवर्णनायोग्यां ताम् आकाशदशां विदुः
This sky is neither far nor near, neither this nor something else; they know it as a state of space, indescribable by any attribute.
ततस् स जीवो व्योम्न्य् अत्र प्राणवातमयात्मकः । शनैḫ प्राग्भावम् आदत्ते मधौ रसम् इवाङ्कुरः
Then, that jīva, in this sky, whose nature is made of prāṇa and wind, gradually takes up its previous state, like a sprout absorbing sap in spring.
भावना या सदाभ्यस्ता ताम् एव मरणावधौ । स्मरञ् जीवो जहातीमं भीमं भारं कलेवरम्
The jīva, recalling that contemplation which was always practiced, at the time of death, abandons this dreadful burden of the body.
यं यं भावं स्मरन् देहात् सदाभावितम् उत्प्लुतः । तस्यैव फलम् आप्नोति स्वपौरुषबलार्जितम्
Whatever state he remembers, having always contemplated it and departed from the body, he attains the result of that, earned by his own strength.
आदेहं यत् सदाभ्यस्तं जीवेन तद् असौ मृतौ । सर्वान् भावान् अनादृत्य स्मरतीदं कृतं मया
Whatever has been constantly practiced by the living being in this body, that alone, at the time of death, disregarding all other states, he remembers: 'This I have done.'
युद्धराज्यसुरारामपाठरोदनविभ्रमान् । स्वकर्मफलभीतो ऽसौ नाग्रस्थान् अपि पश्यति
Fearing the results of his own actions, he does not even see those present before him, being absorbed in memories of battles, kingdoms, pleasures, studies, weeping, and confusions.
य आसन्नफलो भावस् स्ववशेनावशेन वा । सर्वभावोपमर्देन स एवाग्रे विलोक्यते
Whatever state, whether by one's own will or otherwise, is nearest to bearing fruit, that alone, suppressing all other states, is seen ahead.
शुभम् अस्तु ममेदानीं चिरं माशुभम् अस्तु मे । आकीटामरम् आशैषा क्षीयते न कदाचन
'May good come to me now, may evil not befall me for a long time'—this hope, extending from the smallest insect to the gods, never diminishes.
क्षीयते भावनैषान्तẖ केवलं विदितात्मनः । आकाशविशदश् शान्तो ज्ञḫ प्रनिर्वाति शाम्यति
This hope is diminished only in one who knows the Self; clear as space, peaceful, the knower, having become tranquil, is at rest.
जडश् चेत् तत् पुरो भावान् मृतौ कांश्चिन् न पश्यति । अजडश् चेत् तदभ्यस्तैर् भावैर् आक्रम्यते ऽवशः
If he is dull, then at death he does not see any states before him; but if he is not dull, he is inevitably seized by those states he has practiced.
एवम् आकाशरूपो ऽसौ जीवस् संवृतवासनः । तं मुहूर्तं जडावस्थो युगं यातं प्रपश्यति
Thus, this living being, having the nature of space and covered by latent impressions, in a moment of insensibility, perceives an age as having passed.
अभवं प्राग् अहं जन्तुर् मृतस् तत्रास्मि बन्धुषु । युगम् अत्र परिक्षीणम् अभिपश्यति स क्षणात्
He thinks, 'Formerly I did not exist; now, having died, I am among these relatives,' and in a moment perceives that an age has been completed there.
मुहूर्त एव सञ्जाते स जीवो युगनिश्चये । इह जातु प्रवृत्तो ऽस्मि देश इत्य् अवबुध्यते
When a moment passes at the appointed time, the living being becomes aware: 'I have now begun to act here, in this place.'
अभवं प्राग् अहं जन्तुर् मृतस् तत्रास्मि बन्धुषु । ततẖ कृता मे स्वजनैḫ पिण्डदानादिकाẖ क्रियाः
Previously, I was a creature who died among my relatives; then, my kin performed rites for me, such as offering oblations.
ताभिर् लब्धशरीरेण मया सुकृतदुष्कृते । भुक्ते चिरतरं कालं जातो ऽस्म्य् अद्येत्थम् उत्थितः
By those rites, I obtained a body, and through my good and bad deeds, I enjoyed for a long time; now, I have arisen in this way.
इत्थं मुहूर्त एवासौ गते प्रत्ययवान् भवन् । स्ववासनानुसारेण देहम् आत्मनि पश्यति
Thus, as soon as a moment passes, he becomes convinced, and according to his own tendencies, perceives a body within himself.
मुहूर्ते सुचिरं कालम् अशरीरश् शरीरकम् । चिनोति पश्यत्य् अभ्येति जीवस् स्वप्नं भवान् इव
Within a moment or after a long time, the bodiless being fashions, perceives, and enters a body, like one entering a dream.
अश्रेष्ठया वासनया दुष्टात्मफलवान् अहम् । दुẖखवान् अधमो जात इति पश्यति जीवकः
With inferior tendencies and the fruits of a corrupted self, the living being sees himself as miserable and lowly.
प्रधानया वासनया प्रधानफलवान् अहम् । जातḫ प्रधान एवेति चिनोत्य् आत्मानम् आत्मना
With predominant tendencies and their principal fruits, he recognizes himself as born in a prominent state, perceiving himself by himself.
जीव एवम् अदेहो ऽपि सदेहत्वम् उपागतः । देशकालक्रमप्रौढं परलोकं प्रपश्यति
Thus, even without a body, the living being attains embodiment, and perceives the other world, matured by the sequence of place and time.
अयं स परलोको मे धर्मराजनरा इमे । अयं नीतो ऽस्मि नेयो ऽयं ममेदं तत्त्वम् ईहितम्
This is that other world for me; these are the kings of righteousness; I have been brought here, this one is to be brought; this is mine, that is the truth I have sought.
परलोकभुवस् त्व् एतास् सत्यं वच्मि पुराकृतम् । पृष्टो ऽस्म्य् अयं धर्मभृता च्छायेयं मम साक्षिणी
These are indeed the realms of the next world, I speak the truth of what was done before; I am questioned, this one is by the upholders of righteousness, and this shadow is my witness.
सुकृतं दुष्कृतं चेदं कर्म मे पुरतस् स्थितम् । अयं नीतो ऽस्मि गच्छामि स्वर्गं नरकम् एव वा
This good and evil deed of mine stands before me; I am brought here, I go either to heaven or to hell.
एवम्प्रत्ययवाञ् जीवो दीर्घं संसृतिविभ्रमम् । सम्पश्यति क्षणेनैव संवत्सरशतेन च
Thus, the living being, convinced in this way, perceives the long confusion of transmigration—either in a moment or over a hundred years.
एष दुẖखमहाषण्डो वासनाबीजकोटरात् । अहम् इत्य् आत्मनो व्यक्तं दुर्जाताद् उपजायते
This great forest of suffering, from the hollow of the seed of latent impressions, clearly arises for the self as 'I am,' born from an unwholesome source.
नियोजितो ऽस्म्य् अयं दुẖखे सुखे वा योजितो ऽस्म्य् अयम् । अयं मे वत्सरो यात इदं वर्षशतं गतम्
I have been assigned to this suffering, or joined to this happiness; this year has passed for me, this hundred years have gone by.